Acts 4:23-31

CRITICAL REMARKS

Acts 4:23. Their own company.—Not the apostles merely, but their friends in the faith generally.

Acts 4:24. O Lord!—Addressed not to Christ, as in Acts 1:24, who, however, is also called δέσποτης (2 Peter 2:1; Jude 1:4), but to God as the absolute Master of the universe which He has made (Acts 14:15; Nehemiah 9:6; Isaiah 42:5; Revelation 4:11).

Acts 4:25. By the mouth of Thy servant David should be by the Holy Ghost, by the mouth of our father, David Thy servant—the mouth of David being regarded as the mouth of the Holy Ghost. The text in this verse is confessedly difficult, and “doubtless contains a primitive error” (Westcott and Hort). The citation is from the second Psalm (LXX.); which is undoubtedly ascribed to David.

Acts 4:26. For Christ read Anointed, which term, however, applied by pre-eminence to Christ.

Acts 4:27. The best texts insert in this city, ἐν τῇ πόλει ταύτῃ, after of a truth (compare Acts 10:34), which certifies the fulfilment of the divine oracle in the proceedings which were taken against Christ by both Herod and Pontius Pilate (Luke 23:1).

Acts 4:28. To do whatsoever, etc.—Compare Acts 2:23.

Acts 4:29. Lord.—As in Acts 4:24. Here distinguished from Jesus.

Acts 4:31. The place was shaken.—In answer to the prayer of the disciples, not by an earthquake (Kuinocl), which, according to the notions of the time, gave intimation of the presence of the Deity (see Virgil, Æneid, 3:89, 90: Da pater augurium, atque animis illabere nostris; vix ea fatus eram, tremere omnia visa repente), but by a supernatural movement of the chamber according to the promise of “signs on the earth” in Acts 2:19.

HOMILETICAL ANALYSIS.—Acts 4:23

The Apostles with their own Company; or, the Welcome of the First Confessors

I. The report of the apostles.—

1. To whom it was delivered. To their own company—i.e., to their own colleagues in the apostleship, or, more accurately, to their friends in the faith, who doubtless had convened at their usual resort, the upper room (Acts 1:13), on learning of the arrest and imprisonment of their two principal leaders. Christ’s people, as brethren, should cultivate between each other a spirit of mutual confidence and sympathy (1 Peter 3:8), bearing each other’s burdens, and so fulfilling the law of Christ (Galatians 6:2), and remembering that when one member suffers all the other members suffer with it (1 Corinthians 12:26).

2. Of what it was composed. “Of all that the chief priests and elders had said unto them.” Most likely of nothing they themselves had said in reply to the chief priests and elders (Chrysostom). If so, the report must have been as remarkable for its omissions as for its inclusions. For Christ’s servants there is a time to be silent as well as a time to speak (Ecclesiastes 3:7); the former, when the glory of self is concerned (Proverbs 27:2), the latter when the honour of Christ or the safety of His cause is endangered (1 Corinthians 16:13). If “all the words of the chief priests and elders” were faithfully reported, it may be confidently assumed that none were added to them; “if nothing was extenuated” it may equally be assumed that “naught was set down in malice.”

II. The prayer of the congregation.—

1. By what it was prompted. By the dark outlook which, according to Peter’s and John’s report, loomed before the friends of Jesus—the highest ecclesiastical tribunal of the land having pronounced against them. As yet the adherents of the New Cause were a feeble folk, poor in wealth and obscure in station, and therefore ill fitted to contend against the “powers that be” either in Church or State; and though for the present the hostility of the Sanhedrim was held in check by the popularity of the New Cause, no one could predict how speedily the favour of the crowd might change and the aspect of affairs be completely altered.

“An habitation giddy and unsure
Hath he that buildeth on the vulgar heart.”—Shakespeare.

And well the Church in Jerusalem knew, or might have known from the case of its Master (compare Matthew 21:9 with Acts 27:22), that the present popularity of the apostles might not long continue.

“The noisy praise

Of giddy crowds is changeable as winds.”—Dryden.

Hence, in circumstances so depressing, the Church betook itself to prayer—invoked the aid of Him who is without variableness or shadow of turning (James 1:17). An example deserving imitation by all (Psalms 50:15; Psalms 91:15; Philippians 4:6).

2. To whom it was directed. To God, the only hearer of prayer (Psalms 65:2), addressing Him

(1) As Lord, or Master—i.e., as the possessor of absolute authority and power (Deuteronomy 3:24; 1 Chronicles 29:11; Psalms 62:11), this being the import of the term used by Peter—a term which he also applies to Christ (Acts 1:24; 1 Peter 2:3; 2 Peter 2:1), as Paul likewise does (2 Corinthians 3:17; Philippians 4:5).

(2) As Maker of the universe in its three parts—heaven, earth, and sea, with all that in them is; and therefore as mightier than the Sanhedrim or all Christ’s foes combined.
(3) As Inspirer of sacred Scripture, who by the Holy Ghost, speaking through David, predicted beforehand the opposition of earth’s kings and rulers to Christ’s cause and the utter folly of it, and therefore as one in a manner obliged by fidelity to His own word to defend them in the crisis which had arisen.
(4) As Lord and Father of Jesus, His holy Child and Servant, for both renderings may be adopted; and consequently as one who must necessarily be constrained by love and faithfulness to champion Christ’s cause. N.B.—Petitioners at God’s throne should have a clear grasp of the greatness, majesty, and power of Him whose favour they bespeak.
3. In what manner it was presented.

(1) With one heart. “One heart,” says Delitzsch (Bib. Psych., p. 295, E. T.), “is the conscious perfect agreement of will, thought, and feeling”; and such oneness of heart existed in the present instance. All realised the danger, discerned the only quarter whence help could be procured, and bestirred themselves to act in concert in a fervent approach to the Heavenly Throne. Prayer, of course, is only then united when the hearts from which it issues are united, and to such prayer special hope of success has been given (Matthew 18:19).

(2) With a loud voice. Whether all recited the prayer together cannot be concluded from the writer’s words. Acts 4:25, culled from the second Psalm, would doubtless be familiar to the audience, and if the whole passage (Acts 4:24) was an early Christian liturgy composed shortly after the crucifixion (which is only conjecture) the whole congregation may have simultaneously and vocally joined in the supplication, though it is more likely one led the devotions with his voice while the rest followed with their hearts and voices also as they felt inclined. Baumgarten’s view may approach the truth that all sang the second Psalm, while Peter, or some other, applied the contents to their situation in the terms here recorded.

4. For what it entreated.

(1) That God would look upon the threatenings of Christ’s adversaries, and consider the situation of His praying servants. The peril then impending they regarded as of a piece with, in fact as a continuation of, the machinations which in that very city had been formed against Jesus by Herod and Pontius Pilate, and along with the Gentiles and the peoples of Israel who had then come together out of every tribe, to do whatsoever God’s hand and counsel had foreordained to come to pass. Here again in the prayer of the congregation, as in Peter’s sermon (Acts 2:23), the sovereignty of God and the freedom of man are recognised, without the feeling that these were incompatible the one with the other.

(2) That God would embolden His servants, the apostles, and the disciples generally, to speak His word—of grace and mercy, salvation and eternal life—without shrinking through fear of man. Not a whisper escapes their lips about calling down vengeance upon the heads of their persecutors. (Contrast Luke 9:54; Luke 22:49; John 18:10.) The spirit of their dying Master having taken possession of their hearts, they only ask for themselves courage and constancy, that they might stand fast and not grow weary and faint in their minds (Hebrews 12:8).

(3) That God would continue to stretch forth His hand in works of healing such as had been performed upon the lame man, doing signs and wonders through His holy Servant Jesus. This alone, the special manifestation of Almightiness, they craved. It was a prayer remarkable for its comprehensiveness and its brevity, its sublimity and its humility, its intelligence and its faith.

III. The answer of God.—Given in three ways.

1. A shaken chamber. Scarcely had their supplication subsided than the walls of the house trembled, “as if they had been touched by the wings of the descending Spirit” (Spence). This supernatural vibration of the edifice, like the sound of the mighty rushing wind on Pentecost (Acts 2:2), betokened the Divine Presence. (See “Critical Remarks.”)

2. The descending Spirit. “They were all filled with the Holy Ghost.” As on Pentecost, they were again taken possession of by an inward spiritual influence, which abode not with them always, but seized them at intervals. This to be distinguished from the permanent inhabitation of believers by the Holy Ghost.

3. Courageous preaching. “They spake the word with boldness.” Not within the chamber merely, but outside, in the temple courts and on the streets (Acts 4:33; Acts 5:12; Acts 5:21; Acts 5:25). What they prayed for had been granted, instantaneously (Isaiah 65:24) and literally (Matthew 21:22).

Learn.—

1. That the best refuge in time of danger is God.
2. The best prayer is that which directly tells God the soul’s or the Church’s need.
3. That the best way of overcoming enemies is to pray for their highest good.
4. That the best evidence of being filled with the Spirit, is to speak the word with boldness.

HINTS AND SUGGESTIONS

Acts 4:24. A Congregation at Prayer.—A model for the times.

I. United.—“With one accord.”

II. Fervent.—“They lifted up their voice to God.”

III. Reverent.—“Lord, Thou art God,” etc.

IV. Believing.—“Who by the mouth of Thy servant David,” etc.

V. Intelligent.—They knew whom they addressed and what they wanted.

VI. Merciful.—They asked not for vengeance on their enemies.

VII. Hopeful.—They had large expectations as to the future of Christ’s cause—“that signs and wonders,” etc. (Acts 4:30).

Acts 4:25. Vain Imaginings.

I. That God’s purpose of salvation can be defeated by man’s opposition.

II. That Christ’s cause can be destroyed even by the fiercest persecution.

III. That the Spirit’s work upon the earth can be arrested by the most powerful combinations against it.

The World’s Treason against its King.

I. The fact.

II. The impotence of their rage.—It is very useless anger. It accomplishes nothing.

1. It won’t alter the purpose of God.

2. It won’t make Him afraid. “Are we stronger than He?” asks the apostle. “Hast thou an arm like God?” asked Job 3. It won’t shake the eternal throne.

4. It won’t change truth into error, or error into truth. It tries to do this. But in vain.

III. The reason of their rage.—

1. Because they hate God Himself.

2. They hate His government.

3. They hate His Song of Song of Solomon 4. They hate His Bible.

IV. God’s reasons for allowing this.—Why not arrest the blasphemy?

1. To show what the evil of sin is.

2. To show the abysses of the human heart.

3. To show His power and grace.

V. God’s time for interposing.—The close of the Psalm shows that He will interfere at length. He is not slack concerning His promises and threats.—H. Bonar, D.D.

Acts 4:24. The Christian Conception of God.

I. A triune personality.—Father (Lord), Son (Christ), and Holy Ghost.

II. The Maker of the Universe.—Of “heaven and earth, and the sea, and all that in them is.”

III. The hearer of prayer.—Implied in the Church’s supplication of His aid.

IV. The inspirer of Scripture.—“Who by the mouth of Thy servant David hath said.”

V. The providential ruler of the world.—“To do whatsoever Thy hand and counsel determined before to be done.”

VI. The omniscient observer of all men and things.—“And now, Lord, behold their threatenings.”

VII. The author of salvation.—The Father of Our Lord Jesus Christ, by whose name signs and wonders, moral and spiritual, as well as physical and temporal, were done.

Acts 4:29. Boldness in Preaching.

I. Because the preacher’s commission is from heaven.

II. Because the preacher’s message is the Word of God. Which is

1. True;
2. Life-giving;
3. Much needed;
4. Indestructible.

III. Because the preacher’s foes are feeble.—In comparison with those who are on his side.

IV. Because the preacher’s helpers are divine.—Father, Son, and Holy Ghost.

Acts 4:18. Christian Courage.—“And they called them, and commanded them not to speak at all nor teach in the name of Jesus,” etc. It is always an impressive moment when a jury, or an important deliberative body, is about to render a decision. This is especially true if the question at issue involves vital interests, and the determining body speaks with authority. To such a decision from such a body the text relates. The scene is in Jerusalem, soon after Pentecost. In considering the conduct of these men, thus arraigned, threatened, and commanded, we notice—

I. The test of the apostles’ courage.—It is evident that the early followers of Christ did not design or wish to separate themselves from the Jewish Church. They differed from other Jews in believing that Jesus of Nazareth was the Messiah; but they still supposed that the way into the Messianic kingdom was through the portal of the Jews’ religion. Hence, although those of kindred spirit met privately for worship in each other’s houses and in upper rooms, the disciples of Jesus kept up their observance of the Mosaic ritual, and were constant attendants upon the temple service. See now these men, Peter and John, confronted by a positive command from the nation’s highest tribunal to be silent. This is the first utterance of the Sanhedrim concerning the new religion since Christ’s resurrection. These men remember how determined this same court had been upon the crucifixion of Him in whose name they have been teaching. If they persist, can they expect a better fate than befell their Master? We can have little conception of the severity of the ordeal. National love, respect for law, pride of race, reverence for institutions hoary with age, strength of social tics, personal friendships, a shrinking from becoming disturbers of the peace, fear for personal safety—all these conspired to intensify the command “not to speak at all nor teach in the name of Jesus.” What enables them to oppose the Sanhedrim’s command? It is their personal love for Jesus. In their hearts a fire has been kindled, and their breasts are aglow with flame. To be silent is impossible. “We cannot but speak the things which we have seen and heard.” Instead of being silent, they proclaimed Christ with added boldness. There are currents in the sea which, despite opposing winds and storms and tides, move on their way unhindered, impelled by a mighty force hidden far in the ocean’s depths. Such a force in the hearts of these disciples was love for Christ. This caused them to listen to the Sanhedrim’s decree unmoved. Love had cast out fear. Such courage, resulting from such love, could then, and can always, bear the severest test.

II. The manifestations of the apostles’ courage.—Men are sometimes called courageous when they are only reckless. The man of real courage will be bold enough, and calm enough, to act wisely. His bravery will be something more than bravado. In the conduct of the apostles—commanded by the sanhedrim to be silent, and they resolved meanwhile to speak—every mark of true courage is manifest. They show that their course is not prompted by impulse or passion. They are moved by deep convictions. “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” They plant themselves on the highest conceivable ground, the sense of right. They have no ambitious ends to seek, no revenge to gratify, no popular applause to gain. There is no other courage so lofty or so enduring as this. It keeps the nerves steady and the head cool and the heart brave. Note, as an evidence of wisdom, how sagaciously the apostles appeal to this self-same principle of right in the minds of their accusers. The idea of unquestioning allegiance to God was deeply implanted in the Jews’ religion, and the Sanhedrim was set for its defence and inculcation. Who, then, better prepared than the Sanhedrim to decide whether it be right to “hearken more unto men than unto God”? “Judge ye.” This sense that it is right to hearken more unto God than unto men enters into the universal consciousness. Whether this principle is adopted in one’s practical life or rejected, it must and does commend itself to every man’s conscience. Those who adhere to it gain the confidence of all. It is the right rule for the young to select. Another manifestation of the apostles’ courage is seen in the company they keep. “Being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.” The scene now changes from the council chamber of the Sanhedrim to the midst of the Christian brotherhood. Those to whom they are come have doubtless been praying for their imperilled brethren. How changed the aspect! In the Sanhedrim the air was dense with suspicion and malice—here is love, purity, and the peace of heaven. Courage is of the right kind when it seeks to sustain itself by breathing an atmosphere like this. It is a praying circle into which these apostles come. “They lifted up their voice to God with one accord, and said, Lord, Thou art God.”

III. The source of the apostles’ courage.—What has transformed the timorous Simon to the undaunted Peter? The answer is not far to find. A heavenly influence has fallen upon him. This new-born courage of the apostles, although in them, was not of them. Its source was above: it was a divine energy infused within them; the breath of God’s Spirit upon their spirits. Christ did not send the apostles into the trials and persecutions incident to their day without providing them with a power adequate to every want. What Christ did for His early disciples He does to-day. Often to-day the need of Christians is courage. Now the opposition to be encountered is not, usually, persecution or prison doors. It may, however, be something requiring as true a heroism to withstand. So long as the world remains as it is, no Christian, and especially no one just becoming such, will find himself where to stand by his principles will not often be at cost, and require an effort for which he is inadequate only as God shall help him. To this end the Holy Spirit is given.—Monday Club Sermons.